For Muslims, knowing the time limits of prayer is not merely a matter of looking at a digital clock or hearing the Adhān from an application. Understanding the signs of nature, such as the movement of the sun and the length of shadows, is a fundamental and highly valuable science. Specifically within the Shafi’i School of thought, the details concerning the time of the ʿAṣr prayer have a rather detailed, yet interesting, discussion.
One of the primary references frequently consulted by students and scholars is the book Asna al-Matalib, a work of commentary (explanation) upon the book Raudhat at-Talibin. Its author, the Shaykh al-Islam Zakaria al-Anshari, provides a very detailed exposition regarding when the time of Asr prayer enters, when its preferred time concludes, and how we determine the time based on observing the shadow of an object.
This article will thoroughly examine the original text of the book (Volume 1, page 116) so that you can understand the jurisprudence of the Asr prayer with greater certainty and tranquility.
When Precisely Does the ʿAṣr Prayer Time Begin?
Many people ask, is there a pause between the end of the time for Dhuhr and the beginning of the time for Asr? The answer can be found directly in the text of Asna al-Matalib.
In its simplest form, the beginning of the Asr prayer time commences precisely when the shadow of an object becomes equal in length to the object itself. However, there is one technical note that is often overlooked: we must account for the zawal shadow.
Understanding the Formula of Shadows
To facilitate understanding, imagine you plant a stick perpendicularly into an open field.
- When the sun is directly overhead (noon), there is usually still a remnant of shadow remaining (except on the equator on certain dates). This remnant of shadow is called Shadow at Zenith or Fay’ al-Zawal.
- The Ẓuhr prayer time ends when the length of an object’s shadow becomes equal to the object’s height plus the length of its shadow at the time of zawāl (when the sun passes its zenith).
- Once the shadow passes that limit, even by the length of a fingernail, the time for Asar prayer immediately begins.
Shaykh Zakaria al-Ansari affirms in his book:
(Subsequently,) after the shadow of an object becomes equal in length to the object itself—excluding the shadow at zawal… (the time for Asr prayer enters)… (Not by the addition) which becomes the delimiter between the time of Asr and the time of Zuhr prayer.
This signifies that the transition of time from Ẓuhr to ʿAṣr occurs continuously. There is no empty time or break in between the two.
Explanation Regarding “A Small Addition”
Perhaps you have heard the opinion of Imam al-Shafi’i, which states that Asar begins when the shadow is already “slightly longer” than the length of the object. Does this contradict the explanation above?
Certainly not. The expression “a slight addition” is actually a visual guide for the human eye. We often find it difficult to ascertain whether the shadows are truly of equal length or not. Therefore, to be 100% certain that Ẓuhr has concluded, we wait until the shadow shifts slightly longer. That slight shift itself is considered to have entered the time of ʿAṣr, not the waiting period.
Original Text and Reference Translation
To preserve the authenticity of the knowledge, the original text from the book Asna al-Matalib along with its translation, which serves as the foundation for this article, is presented below:
(Subsequently,) after the shadow of an object becomes equal in length to the object itself—excluding the shadow previously mentioned (the shadow at zenith)—(the time of Asr enters), that is, its designated time. (It is not demarcated by the addition) which serves as the divider between the time of Asr and the time of Zuhr.
“Regarding the statement of Imām al-Shāfi’ī: ‘When the shadow of an object has surpassed its length by even a slight addition, then the time of ʿAṣr has entered,’ this does not present a contradiction. Rather, it is understood that the commencement of the ʿAṣr time is scarcely discernible without that ‘slight addition,’ and that addition itself is already inclusive within the duration of ʿAṣr.”
The Division of the ʿAṣr Time: Permissibility and Allowance
In Shafi’i jurisprudence, the time of prayer is not merely a matter of “entering” and “exiting.” There are levels of time that indicate precedence. This book divides the Asr time span into several phases based on the ḥadīth of the Prophet Muhammad (peace and blessings be upon him).
1. The Preferred Time (Elective Time)
This is the most favorable time to perform the Asr prayer. Shaykh Zakaria al-Anshari explains that the preferred time (waqt al-ikhtiyar) begins from the initial entry of Asr until the shadow of an object becomes twice its original length (plus the shadow at zenith).
The foundation lies in the efforts of scholars to reconcile the evidence (the Ḥadīth of Jibrīl) which indicates that the time for prayer concludes when the shadow is twice the length of an object. Therefore, if one desires to attain the maximum virtue, they should perform the prayer within this time frame.
2. Time of Permissibility (Time When It Is Permissible/Valid)
What if one is delayed due to traffic congestion or oversleeping? Is the prayer invalid if the shadow has exceeded more than twice its length?
Do not be concerned, your prayer remains valid. The time for Asr prayer generally extends until sunset. This is based upon an authentic hadith narrated by Bukhari and Muslim:
“Whosoever performs one Rak’ah of the Asr prayer before the sun sets, then he has indeed performed the Asr prayer.”
Thus, even though its primary time (optional) has passed, the obligation of the Asr prayer remains valid and permissible to perform as long as the sun has not completely set.
Summary Table of the ʿAṣr Time
To facilitate understanding, the following is a simple table regarding the division of the ʿAṣr time according to the explanation in the book:
| Phase of Time | Shadow Indicator (Visual) | Legal Status |
| Initial Entry | Shadow = Height of Object + Shadow at Zenith (Fay’ al-Zawal) | Time commences |
| Preferred Time (Waqt al-Ikhtiyar) | From the beginning until Shadow = 2x Height of Object | Highly Recommended (Preferred) |
| Permissible Time (Waqt al-Jawaz) | From the shadow of 2x until before sunset | Permissible/Valid (Without dislike) |
| End of Time | Sun sets completely | Time of Maghrib enters |
Frequently Asked Questions (FAQ)
To complete your understanding, here are some frequently asked questions regarding this topic:
Is the Asr prayer valid if the sun has already turned yellowish?
Legally valid (establishment), as long as the sun has not set. However, delaying the prayer until the sun is reddish-yellow without a legitimate Shar’i reason (excuse) is considered undesirable in the view of some scholars, as it approaches a forbidden time. However, the text of Asna al-Matalib above focuses on the validity of the time until sunset.
What is the Shadow at Zenith (Fay’ al-Zawal)?
The Shadow at Zenith (Fay’ al-Zawal) is the minimal shadow of an object when the sun is at its highest point (culmination). In Indonesia, this shadow can point north or south depending on the month, or even disappear entirely (zero) during days without shadows.
Why did Imam al-Shafi’i mention “a small addition”?
That is a form of precaution (iḥtiyāt). Our eyes find it difficult to detect precise equivalence in length. By waiting for a “small addition,” we are certain that the time of Ẓuhr has truly ended and ʿAṣr has begun.
Understanding Fiqh for the Quality of Worship
Studying the time of the Asr prayer through classical texts such as Asna al-Matalib opens our understanding to the meticulousness valued within Islamic law. The explanation of Shaykh Zakaria al-Anshari teaches us not to disregard time, while simultaneously providing flexibility through the concept of jawaz time.
By understanding this, we can arrange our daily schedule so that the Asr prayer can be performed at its optimal time, namely the preferred time (waqt al-ikhtiyar). Besides attaining the reward of prayer, we also revive the Sunnah by preserving its timing.
Reference
Zakariyā al-Anṣārī, Asnā al-Maṭālib fī Sharḥ Rawḍ al-Ṭālib, with marginal notes (ḥāshiyah) by Aḥmad al-Ramlī, edited by Muḥammad az-Zuhrī al-Ghamrāwī (Cairo: al-Maṭbaʿah al-Maymānīyah, 1313 AH; reprinted by Dār al-Kitāb al-Islāmī).
